Isaiah 13:10

Isa 13:10 For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.

Ver. 10. For the stars of heaven shall not give their light.] {a} They shall have punishment without pity, misery without mercy, sorrow without help, mischief without measure, crying without comfort, &c., and all this shall be but a typical hell to them, a foretaste of eternal torments.

The constellations thereof.] Which yet some interpreters take for some single and signal star, magnam lucem magnae sequuntur tenebrae.

The sun shall be darkened.] They shall neither have good day nor good night.

{a} Est hyperbole et hypollage.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

13:10 Cosmic upheaval and darkness are common images for the day of the Lord, a time of God’s judgment (see also Ezek 32:7-8; Joel 2:10, 31; 3:15; Matt 24:29; Mark 13:24; Rev 6:12-13; 8:12; cp. Isa 30:26).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

They that are overcome shall think that all the powers of heaven and earth are against them, Ezek. 32:7; Joel 3:15; Matt. 24:29.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

stars, &c.--figuratively for anarchy, distress, and revolutions of kingdoms (Isa 34:4; Joe 2:10; Eze 32:7-8; Amo 8:9; Rev 6:12-14). There may be a literal fulfilment finally, shadowed forth under this imagery (Rev 21:1).

constellations--Hebrew, "a fool," or "impious one"; applied to the constellation Orion, which was represented as an impious giant (Nimrod deified, the founder of Babylon) chained to the sky. See on Job 38:31.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. For the stars of heaven - "Yea, the stars of heaven"] The Hebrew poets, to express happiness, prosperity, the instauration and advancement of states, kingdoms, and potentates, make use of images taken from the most striking parts of nature, from the heavenly bodies, from the sun, moon, and stars: which they describe as shining with increased splendour, and never setting. The moon becomes like the meridian sun, and the sun's light is augmented sevenfold; (see Isa 30:26;) new heavens and a new earth are created, and a brighter age commences. On the contrary, the overflow and destruction of kingdoms is represented by opposite images. The stars are obscured, the moon withdraws her light, and the sun shines no more! The earth quakes, and the heavens tremble; and all things seem tending to their original chaos, See Joe 2:10; Joe 3:15-16; Am 8:9; Mt 24:29; and De S. Poes. Herb. Prael. VI. et IX.

And the moon shall not cause her light to shine] This in its farther reference may belong to the Jewish polity, both in Church and state, which should be totally eclipsed, and perhaps shine no more in its distinct state for ever.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(10) The constellations thereof.—The noun in the singular (kesîl, foolhardy, or impious) is translated as Orion in Job_9:9; Amo_5:8. It is significant, as pointing to some widely-diffused legend, that the Persian name for the constellation is Nimrod and the Arabian Giant. In Greek mythology Orion is a giant hunter, conspicuous for acts of outrage against the gods, and finally slain by Zeus. It is obvious that the words in their first application had a figurative, and not a literal, fulfilment. Such imagery has been at all times the natural symbolism of a time of terror (Joe_2:31; Joe_3:15; Mat_24:29; Mar_13:24; Luk_21:25).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. “The day of the Lord is darkness, and not light,” Amo_5:18.

the constellations thereof] The Heb. word (kìsîl) is used in the singular in Amo_5:8; Job_9:9; Job_38:31, of a particular constellation, probably Orion (but according to another tradition, the star Canopus). Its meaning, ‘fool’ or ‘foolhardy rebel,’ seems to point to some legend of a Titan chained to the sky for his defiance of the gods (Job_38:31). In the plural (“the Orions”) it denotes here Orion and other constellations that vie with it in brilliancy.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For the stars of heaven,.... This and what follows are to be understood, not literally, but figuratively, as expressive of the dismalness and gloominess of the dispensation, of the horror and terror of it, in which there was no light, no comfort, no relief, nor any hope of any; the heavens and all the celestial bodies frowning upon them, declaring the displeasure of him that dwells there:

and the constellations thereof shall not give their light; which are assemblages of stars, or certain configurations of the heavenly bodies, devised by the ancients; to which each of the names are given for the help of the imagination and memory; the number of them are forty eight, twelve in the Zodiac, twenty one on the northern side of it, and fifteen on the southern. R. Jonah, mentioned both by Aben Ezra and Kimchi, says that "Cesil", the word here used, is a large star, called in the Arabic language "Suel", and the stars that are joined unto it are called by its name "Cesilim"; so that, according to this, only one constellation is meant; and Aben Ezra observes, that there are some that say that Cesil is a star near to the south pole, on which, if camels look, they die; but, says he, in my opinion it is "the scorpion's heart". Jerom's Hebrew master interpreted it to him Arcturus; and it is in Job 9:9 rendered Orion, and by the Septuagint here; which is one of the constellations, and one of the brightest; and the word being here in the plural number, the sense may be, were there ever so many Orions in the heavens, they should none of them give light. The Targum and Jarchi interpret it of the planets:

the sun shall be darkened in his going forth; as soon as it rises, when it goes forth out of its chamber, as in Psa 19:5 either by an eclipse of it, or by dark clouds covering it:

and the moon shall not cause her light to shine: by night, which she borrows from the sun; so that it would be very uncomfortable, day and night, neither sun, moon, nor stars appearing, see Act 27:20 by the sun, moon, and stars, may be meant king, queen, and nobles, whose destruction is here prophesied of; it being usual in prophetic language, as well as in other writers (f), to express great personages hereby.

(f) "Solem Asiae Brutum appellat, stellasque salubres appellat comites", Hor. Serm. 1. Satyr. 7.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

For the stars of heaven - This verse cannot be understood literally, but is a metaphorical representation of the calamities that were coming upon Babylon The meaning of the figure evidently is, that those calamities would be such as would be appropriately denoted by the sudden extinguishment of the stars, the sun, and the moon. As nothing would tend more to anarchy, distress, and ruin, than thus to have all the lights of heaven suddenly and forever quenched, this was an apt and forcible representation of the awful calamities that were coming upon the people. Darkness and night, in the Scriptures, are often the emblem of calamity and distress (see the note at Mat 24:29). The revolutions and destructions of kingdoms and nations are often represented in the Scriptures under this image. So respecting the destruction of Idumea Isa 34:4 :

And all the hosts of heaven shall be dissolved,

And the heavens shall be rolled together as a scroll;

And all their host shall fall down,

As the leaf falleth from off the vine,

And as a falling fig from the fig-tree.

So in Eze 32:7-8, in a prophecy respecting the destruction of Pharaoh, king of Egypt:

And when I shall put time out,

I will cover the heavens, and make the stoa thereof dark,

I will cover the sun with a cloud,

And the moon shall not give her light.

And the bright lights of heaven will I make dark over thee.

And set darkness upon thy land.

(Compare Joe 2:10; Joe 3:15-16.) Thus in Amo 8:9 :

I will cause the sun to go down at noon,

And I will darken the earth in a clear day.

See also Rev 6:12-14 :

And I beheld when he had opened the sixth seal, and lo,

The sun became black as sackcloth of hair,

And the moon became as blood;

And the stars of heaven fell unto the earth,

Even as a fig-tree casteth her untimely figs

When she is shaken of a mighty wind:

And the heaven deputed as a scroll when it is rolled together.

Many have supposed that these expressions respecting the sun, moon, and stars, refer to kings, and princes, and magistrates, as the “lights” of the state; and that the sense is, that their power arid glory should cease. But it is rather a figurative representation, denoting calamity “in general,’ and describing a state of extreme distress, such as would be if all the lights of heaven should suddenly become extinct.

And the constellations thereof - (וּכסיליהם ûkı̂sı̂ylēyhem). The word (כסיל kesı̂yl) means properly “a fool;” Pro 1:32; Pro 10:1, Pro 10:18; Pro 13:19-20, “et al.” It also denotes “hope, confidence, expectation” Job 31:24; Pro 3:26; Job 8:14; also “the reins, the flanks or loins” Lev 3:4, Lev 3:10, Lev 3:15; Psa 38:7. It is also, as here, applied to a constellation in the heavens, but the connection of this meaning of the word with the other significations is uncertain. In Job 9:9; Job 38:31, it is translated ‘Orion.’ In Amo 5:8, it is translated the ‘seven stars’ - the Pleiades. In Arabic, that constellation is called ‘the giant.’ According to an Eastern tradition, it was Nimrod, the founder of Babylon, afterward translated to the skies; and it has been supposed that the name the “impious” or “foolish one” was thus given to the deified Nimrod, and thus to the constellation. The rabbis interpret it “Simis.” The word ‘constellations’ denotes clusters of stars, or stars that appear to be near to each other in the heavens, and which, on the celestial globe, are reduced to certain figures for the convenience of classification and memory, as the bear, the bull, the virgin, the balance. This arrangement was early made, and there is no reason to doubt that it existed in the time of Isaiah (compare the notes at Job 9:9).

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Stars. This is not to be taken literally, but only implies that the people shall be in as much consternation (Calmet) as if the world were at an end, ver. 13. (Haydock) (Grotius) (Matthew xxiv. 27., Apocalypse vi. 12., and Jeremias iv. 23.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The constellations; which consist of many stars, and therefore give a greater light.

The sun shall be darkened; either,

1. Properly and really, by an eclipse; for prodigies in heaven do sometimes go before or accompany great and public calamities upon earth. Or,

2. Figuratively, and in appearance. All things shall look darkly and dismally; men shall have no comfort nor hope. See the like descriptions of a most calamitous state, Isa 5:30; 34:4; Joe 2:10,31, &c.

In his going forth; as soon as he riseth, when he is most welcome to men, and giveth them hopes of a pleasant day. As soon as they have any appearance or hope of amendment, they shall be instantly disappointed.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The stars of heaven... shall not give their light. Nature sympathizes with her Lord. When he is angry, the light of the heavens grows dark. So it was at the crucifixion of Christ; (Mat_27:45) so it will be at the end of the world. (Mat_24:29) So it is often, if not always, at the time of great judgments. The constellations; literally, the Orions. Kesil, the Fool, was the Hebrew name of the constellation of Orion, who was identified with Nimrod, the type of that impious folly which contends against God. From its application to this particular group of stars, (Job_9:9 Job_38:31 Amo_5:8) the word came to be applied to constellations in general. The Baby-Ionians very early marked out the sky into constellations.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Constellations - Which consist of many stars, and therefore give a greater sight. Darkened - All things shall look darkly and dismally; men shall have no comfort or hope. Going forth - As soon as he rises. As soon as they have any appearance or hope of amendment, they shall be instantly disappointed.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The day of Jehovah is now described as one of preternatural and awful darkness, in which the very sources of light shall be obscured. This natural and striking figure for sudden and disastrous change is of frequent occurrence in Scripture (Isa 24:23; Isa 34:4; Eze 32:7-8; Joe 2:10; Joe 3:15; Amo 8:9; Mat 24:29). Well may it be called a day of wrath and terror, “for the stars of the heavens and their signs (or constellations) shall not shed their light, the sun is darkened in his going forth, and the moon shall not cause its light to shine.” Some understand the image here presented to be that of a terrific storm, veiling the heavens, and concealing its luminaries. But grand as this conception is, it falls short of the Prophet’s vivid description, which is not that of transient obscuration but of sudden and total extinction. The abrupt change from the future to the preterit and back again, has been retained in the translation, although most modern versions render all the verbs as present. From simply foretelling the extinction of the stars, the Prophet suddenly describes that of the sun as if he saw it, and then adds that of the moon as a necessary consequence.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

and its constellations Similar to מַזָּלוֹתֵיהֶם.

illuminate Heb. יָהֵלּוּ. They shall illuminate, and so (Job 29:3), “When his lamp shone,” (בְּהִלּוֹ)” (ibid. 31:26). The light when it shone brightly (יָהֵל).

the sun has become dark Because of their distress, it seems to them as though the sun has become dark.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

וכסיליהם According to some, כְּסִיל is the name of the star which is nearest to the south pole, at the sight of which the camels die. My opinion is that כסיל is the Heart of the Scorpion constellation; it is, however, possible that כסילים in this verse—comp. כְּסׇלִים flanks (Lev. 3:4)—signifies the stars near the poles. R. Jonah remarks that there is only one star named כסיל, and that here, in the plural כסילים, other stars are included; comp. בתי השן the houses of ivory (Am. 3:15).

יׇהֵלּוּ They will let shine. Its form is like that of וַיׇחֵלּוּ and they began (Judg. 20:31). Its root is הלל, and it is a transitive verb; comp. בהלו גרו when he lights his candle (Job 29:3). יַגִּיהַ Shall cause to shine. Likewise a transitive verb, as proved by יַגִּיהַ חׇשְׁכִּי He will enlighten my darkness (Ps. 18:29)

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.